EuroJTh (2005) 14:1, 17-26 0960-2720

Evangelicals and European Integration Dr Ian Randall SpU1;geon's College, , and International Baptist Theological Seminary (IBTS), Prague

SUMMARY to link evangelicals across Europe. The new situation that This article surveys the way in which evangelicals, has been faced by evangelicals as a result of the end of through bodies such as the Evangelical Alliance, engaged communism and the enlargement of the EU is analysed. in pan-European co-operation in the nineteenth century. The article argues in favour of an important role for evan­ It explores the tensions that arose in the first half of the gelicals in the new Europe since they are well equipped twentieth century, but shows that since the end of the by virtue of their sense of common identity to reach out Second World War important initiatives have been taken across traditional divides. * * * * * * * * ZUAMMENFASUNG Europa zu verbinden. Die neue Situation, der si ch die Dieser Artikel untersucht die Wege, auf denen Evangeli­ Evangelikalen in der Folge des Endes des Kommunismus kale auf gesamteuropaischer Ebene im 19. lahrhundert und der EU-Erweiterung stellen mussten, wird analysiert. zusammenarbeiteten. Er beleuchtet die Spannungen, die Der Artikel pladiert fOr eine wichtige Rolle der Evangeli­ in der ersten Halfte des 20. lahrhunderts auftraten, aber kalen im neuen Europa, da sie aufgrund ihres Sinnes fOr zeigt dann, dass seit dem Ende des 2. Weltkriegs wich­ eine gemeinsame Identitat gut ausgerOstet sind, jenseits tige Initiativen ergriffen wurden, um Evangelikale in ganz traditioneller Trennungen zu wirken. * * * * * * * *

RESUME initiatives importantes ont contribue a I'etablissement de liens entre les Evangeliques a travers l'Europe. L'auteur Cet essai retrace de quelle maniere les Evangeliques se offre une analyse de la situation nouvelle qui resulte de sont engages dans des cooperation pan-europeennes au la fin du communisme et de I'elargissement de l'Union

XIXe siklej notamment dans des organisations comme Europeenne. 11 considere que les Evangeliques ont un l'Alliance Evangelique. II presente les tensions qui ont role important a jouer dans la nouvelle Europe dans la surgi dans la premiere moitie du XXe siecle, mais montre mesure ou leur sens d'une identite commune peut leur que, depuis la fin de la seconde guerre mondiale, des permettre de surmonter des barrieres traditionnelles. * * * * * * * *

In this study I first of all give a brief historical over­ active in spreading the Christian message in word view, from the mid-nineteenth centulJ; of evangeli­ and deed. I I then analyze the recent past in Europe cal Christian co-operation across Europe, especially - the post-Communist period. I give particular as expressed in the Evangelical Alliance, which was attention to the Baptist contribution to the idea of formed in 1846. The Alliance brought together European integration, since the European Baptist individuals and groups from different countries Federation is a well-organised pan-European body who were committed to the evangelical distinctives within the wider evangelical communit): Evan­ of personal conversion, the authority of the , gelicals are, however, to be found in all Protestant the message of the cross of Christ and a desire to be denominations. In Britain the denominational

EuroJTh 14:1 • 17 • IAN RANDALL • affiliation of those evangelicals who worked most Christian bodies, but neither did he wish denomi­ closely together in the nineteenth century was national features to be exalted above the beliefs typically Anglican, Baptist, Congregational, Pres­ that all Christian held in common. Two years later byterian and Methodist. All had been affected by Schaff indicated more fully his real priorities. He the evangelical revivals of the eighteenth century urged the cultivation of 'a truly evangelical, catho­ across Europe and North America and were part lic spirit' towards all Christians - 'all who love our 2 of a growing, influential movement. Pentecostal Lord Jesus Christ' as he put it - of whatever . and charismatic groups have typically affiliated to It was not that Schaff wanted to give up the Evangelical Alliances in more recent years. The of the . Indeed he spoke of an 'ecumenical issue of European integration has been brought to the forefront of the thinking of many European consensus' being expressed in the Apostles' and the evangelicals through the enlargement of the Euro­ Nicene Creeds. Rather he wished for liberality of pean Union and this is an issue which has received spirit. 'We must subordinate denominationalism', considerable attention from the European Evan­ he argued, 'to catholicity, and catholicity to our gelical Alliance. general '.? On several occasions, Schaff expounded his dream of a universal Church that brought together , Orthodoxy and Europe and Evangelical Alliance Catholicism.8 beginnings During the nineteenth and early twentieth cen­ There was a distinct European dimension tury national Evangelical Alliances across Europe present from the time of the formation of Evan­ worked together on several issues, such as evange­ gelical Alliance in London in 1846. Of the 922 lism, education and religious freedom. Many evan­ attendees at the inaugural conference, 84% came gelicals were not part of the State churches in their from Britain, 8% from the United States, 7% countries and so they felt deeply about the needs of from Continental Europe and the rest from other 3 religious minorities. Also, the fact of not belonging areas of the world. Continental European leaders to state churches encouraged them to reach out in included Adolphe Monod, a university theological fellowship across national boundaries. A number Professor in France, August Tholuck, Professor at Halle University, , and Johann Oncken, of Evangelical Alliance conferences were held in the powerful leader of the German .4 Bap­ different cities in Europe in the second half of the tists were emerging and in some instances expand­ nineteenth century, each attracting several thou­ ing rapidly in Europe, often drawing from existing sand people. In Copenhagen, in 1884, the King renewal movements. 5 The French representatives and Queen of attended an Alliance con­ present in London committed themselves to form­ ference and E. B. Underhill, secretary of the Baptist ing a branch of the Alliance in France, and Missionary Society, praised the protection given by French-speaking . Branches of the Alli­ a former king of Denmark to William Carey's Bap­ ance were also formed in North and South Ger­ tist mission in the Danish settlement of Serampore, many. In , many of the leading evangelicals India.9 The First World War hindered pan-Euro­ within ·the Protestant community united in form­ pean evangelical fellowship, since German-British ing an Alliance. An Alliance was formed in Con­ evangelical co-operation, which had been close, stantinople, Turkey, in 1855. In Bulgaria, Baptists, was dealt a heavy blow: Although some evangelicals Methodists and Congregationalists came together were pacifists, many supported their own country's to found an Alliance in 1867. These are examples troopS.1O In late 1914 Henry Martyn Gooch, the of the evangelical expansion that was taking place. General Secretary of the British Evangelical Alli­ Probably the most creative thinker within the Evangelical Alliance movement of this early period ance, noted that Evangelical Alliance leaders in was Philip Schaff. The roots of Schaff's spiritual­ Germany were writing and speaking in favour of ity were in German pietism. Schaff emphasised the German military cause. He made it clear that he in 1872 that the kind of evangelical union he had respected their devotion to Christ and their honest in view was 'as far removed from indifference to convictions, and his conclusion was that they did denominational distinctives as from sectarian big­ not know the full story of the events that led up otry and exclusiveness'.6 In other words, he did not to the war. Gooch warned against believing evil of wiih to play down the unique traditions of different German brothers in Christ. 11

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Tensions in Europe search for peace. 16 This period saw great interest in Following the end of the First World War, evangeli­ the possibility that countries in Europe would see cals tried to reach out in fellowship across Europe spiritual renewal and greater unity between diverse and to resolve the tensions created by war. Devel­ nations. These hopes were difficult to fulfil. opments in Russia from the Revolution onwards The rise of Nazi power, the treatment of Bap­ heightened Evangelical Alliance socio-politi­ tists in Eastern Europe and then the Second World cal concerns. In 1923 the British Alliance asked War constituted further massive set-backs to the whether the time had come for a 'step towards instinctive pan-Europeanism of many evangeli­ closer Christian Unity which would save England cals. Some evangelicals wanted to stress continu­ and the world from the tragedy of Russia under a ing solidarity with German evangelicals, who were Bolshevist Government'.12 It was not obvious how mostly Lutherans and Baptists. This was the stance this closer unity would be achieved, but there was of committed Europeans such as Henry Martyn a clear desire to come together against the common Gooch and the British Baptist leader, J. H. Rush­ brooke, foe of atheism. There was probably a wish, also, to who was General Secretary and then Presi­ achieve closer unity with evangelicals in the USA. 13 dent of the Baptist World Alliance. Both travelled extensively in Germany and met leaders of the It was the anti-Christian measures of the Soviet Confessing Church. 17 Rushbrooke also invested a government rather than the system of socialism great deal of time in seeking freedom for Baptists itself that were condemned. The Evangelical Alli­ in . When almost all the approximately ance was heavily involved in campaigning for reli­ 1,600 Baptists churches in Romania were closed gious freedom - for Orthodox Church believers as through Government decree in 1938, Rushbrooke well as evangelical Christians - in Russia. Adam organised an international campaign. 18 The British Podin from , a significant Baptist leader Alliance was actively involved in helping refugees and evangelist who was the British Evangelical from central and Eastern Europe - especially Poles, Alliance's main link with Russia in the 1920s, met Czechs, Armenians and Greeks. It also assured the regularly with Orthodox Church leaders. 14 Chief Rabbi in Britain, J. H. Hertz, of the desire of One part of Europe in which the British and the Alliance to relieve the plight of Jewish refugees other national Evangelical Alliances took a particu­ and it called on the British government 'to offer lar interest was Czechoslovakia. In the 1920s, at a the widest possible asylum'.19 The British Alliance time of strong Czech nationalism, evangelicals in had a deep interest in Karl Barth's stand against the the Hussite tradition were welcoming many new Nazis and in the courageous leaders of the Confess­ people into their congregations. At the invitation ing Church in Germany such as Martin N eim"iller. of the Evangelical Church of the Czech Brethren, It quoted Barth's statement that what was at stake Henry Martyn Gooch visited Czechoslovakia in in Germany was the call to practice 'the truth that 1922, travelling by the Orient Express from Paris. God stands above all other gods'.20 He had been to Prague twenty-five years before, and was delighted to see the evangelical progress that had taken place since then. He suggested that a New initiatives new was in the making. 15 Czech lead­ Mter the Second World War two important pan­ ers were invited to Britain. These links continued European developments took place. The first was during the later sufferings of the Czech people. the founding of the European Baptist Federation. Moving on from Czechoslovakia, Gooch visited There had been many earlier contacts between the and spoke at Evangelical Alliance meet­ various Baptists in Europe, especially because of ings, along with other speakers from across Europe. the German connections. For example, Karl Johann In 1931 Gooch travelled to Albania and spoke to Scharschmidt was baptised by Johann Oncken in groups made up of people from Islamic, Orthodox, Hamburg in 1845, and came to Romania in 1856 Catholic and Protestant backgrounds. The hopes with his wife, Augusta. Other German Baptists, of evangelicals for reconciliation between peoples and one English woman, Elizabeth Peacock Clarke, seemed to be in line with wider aspirations for found themselves in Romania and began to meet peace. In 1931 one British Baptist minister, Henry together. Scharschmidt baptised enough converts Cook, who has a deep interest in European Baptist to plant a church among the German-speaking atTairs, led his 1,000 strong congregation in an affir­ population of Bucharest. This church became an mation of the role of the League of Nations in the important base for Baptists in RomaniaY Many

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European Baptist groups belonged to the Baptist European Baptists to 'think continental'. More World Alliance, founded in 1905 and conferences than 50% of European Baptists were by that time were held which drew together European Bap­ in Eastern Europe.28 By then some Baptists were tists. Thoughts about a Baptist organisation with a involved not only in the European Baptist Federa­ specific European focus came into focus at a Bap­ tion and the European Evangelical Alliance but also tist World Alliance European Conference held in in the Conference of European Churches (CECj London from 13-17 August 1948. Representatives KEK), a body bringing together Protestant (State from ten countries, all Western European, met in Church and Free Church) and Orthodox Churches Paris in October 1950 to take part in the formation based in Europe.29 For Lutheran and Reformed of the European Baptist Federation (EBF).22 churches the idea of a European Ecumenical body The second important development in the post­ to serve as a vehicle for pan-European fellowship war period was the founding of the European was important and they were instrumental in the Evangelical Alliance. As a result largely of Ameri­ formation of CEC in 1959. Baptists were invited can initiatives, a meeting was held in Holland in to participate but at first few did so. It was only 1951 at which a World Evangelical Fellowship was after a Welsh Baptist, Glenn Garfield Williams, was formed. Although most delegates at that confer­ appointed General Secretary of CEC in 1962, that ence affirmed the need for a worldwide fellowship Baptist involvement became more evident.30 In the of evangelicals, there was not unanimity. When late 1960s the Roman Catholic Council of Euro­ the vote was taken, representatives from Germany pean Bishops' Conference became a partner in dia­ abstained, and France, Denmark, Norway and logue with CEC. Baptist minister, Keith Clements, opposed the idea of a world body. There present General Secretary of CEC, has asked: 'Is was some hesitation among representatives of the there really one Europe, .... or would it be more British Evangelical Alliance, but they decided to honest to admit that in reality there are two: his­ join nonetheless.23 The background was that the torically, the Latin (both Catholic and Protestant) World Council of Churches had been formed in West, and the Orthodox East, both now overlain 1948 and there was a fear among some Europeans with very different social, cultural and political that American evangelicals wanted to form a rival, values?'31 Evangelicals would answer 'no', since anti-ecumenical body.24 The European Baptist Fed­ they are found equally in East and West. eration leadership was wary of the World Evangeli­ cal Fellowship. An EBF minute from 1952 reads: 'Or Petersen [E Bredhal Petersen from Denmark, Evangelical bridges from East to West one of the founders of the EBF] spoke of a plan to Fellowship across Europe continued and developed form a World Evangelical Fellowship which would in the 1970s and 1980s despite the many continu­ embrace Continental branches of the World's ing restrictions faced by evangelicals living in com­ Evangelical Alliance and certain Evangelicals in munist countries. In the West there were signs America. He feared this might tend to introduce of evangelical growth after some set-backs in the American controversies into Europe.'2s Petersen 1960s over ecumenical issues. 32 Internal disputes seems to have led opposition to the American began to seem less important than the needs of the scheme. It was in part under his leadership that a world. A terrible earthquake hit Romania in 1977 European Evangelical Alliance (EEA) was set up and the Baptist Seminary was badly damaged and in 1952, independent of any American organiza­ in need of rebuilding. At the Vienna Council of tion.26 The two bodies, WEF and the EEA, did not the European Baptist Federation in 1978 it was come together until 1968. decided to allocate substantial money towards the The 1950s saw a determined effort on the part of reconstruction of the Seminary. 33 Gerhard Claas, a evangelicals in Europe to cross over the boundaries German Baptist and visionary international Bap­ created by the cold war. In many Eastern European tist leader (General Secretary of the Baptist World countries there was enormous pressure on evangel­ Alliance), was active in the 1980s to bridge East icals. Some freedom to engage with evangelicals in and West within Europe. He worked with Alexei the West was, however, at times allowed. The Hun­ Bichkov, General Secretary of the All-Union Coun­ garian and Romanian Baptist Unions joined the cil of Evangelical Christians-Baptists in the Soviet EBF in 1956 and two years later the Russian Bap­ Union, to bring about a situation in which Bap­ tists were received into membership at a meeting in tists were given permission to print or import to West BerlinY An EBF report in 1963 encouraged Russia thousands of Russian New Testaments plus

20· EuroJTh 14:1 • Evangelicals and European Integration • thousands of hymn books and concordances.34 pursuing PhD studies at London Bible College, The Baptist Wo;ld reported in 1985 that the gov­ spoke about two possibilities: either that spiritual ernment of the Soviet Union had also granted a advance in Eastern Europe would affect the rest of permit to import Commentaries Europe, or that Western secularism would penetrate that were being translated into Russian. Baptists in Eastern countries. He considered that Europe was Poland and Hungary had been given authorization at a cross roads and that the churches had a crucial to proceed with construction of facilities for semi­ part to play.38 This view was shared by the leaders naries. 35 of the EBF, and after the Theology and Education At the eighth European Baptist Congress in Division of the EBF met in Moldova in 1993 a Budapest in 1989, a year which represented an his­ paper was issued which has continued to form an toric turning point for European Baptists and other important document seeking to express a Euro­ evangelicals (not to say for the whole continent of pean Baptist identity. 39 This sense of pan-European Europe) as it coincided with the fall of the com­ identity has encouraged many Baptist churches in munist governments across Eastern Europe, Alexei countries such as Britain to embrace partnership Bichkov from Russia was also able to announce that with churches in, for example, Romania, and this he had been notified by the Council of Religious has assisted mission work. Affairs in Moscow that the Seminary which the In the early 1990s a great deal of energetic lead­ Baptists had dreamed of could now go ahead and ership was offered to the EBF. Karl-Heinz WaIter, that other longed-for freedoms were coming. This who was a pastor of the German Baptist Union, 1989 EBF Congress was the first Congress to be became EBF General Secretary at the EBF Con­ held in Eastern Europe and had great symbolic sig­ gress in Budapest in 1989. The ten-year ministry nificance, representing as it did the hopes for a new of Karl Heinz WaIter was marked by dramatic Europe. It was by far the biggest EBF Congress expansion in the number of member bodies of the ever. The President of the Hungarian parliament EBF and by concerted attempts to build a new fel­ gave the Baptists a welcome and said that the Baptist lowship across Europe and in particular to provide emphasis on individual faith and the responsibility support and relief for the newly-freed communities of every member to share in government would be of central and eastern Europe. Karl-Heinz called key to the building of a new Europe. The climax of together European Baptist in January 1992 at the the Congress was an ecumenical rally in Hungary's German Free Church Conference Centre, Dorfweil, largest stadium at which Billy Graham preached. to share first hand information about the chang­ The stadium's offical capacity was 73,000. An esti­ ing situation. Baptist Relief-Europe aid projects mated 90,000 came. Newspapers, radio and TV were set up. Countries that were given practical gave the event maximum coverage for days. Many help by the wider Baptist family included Bulgaria, thousands responded to Graham's appeal for public Romania, (Chernobyl children), Georgia, witness to Christian commitment.36 Azerbaijan, Armenia and Yugoslavia. In the vari­ A new evangelical impetus took place across ous projects there was concern to see Europeans Europe in the late 1980s and early 1990s. In the working in partnership with other Europeans. This East, national Evangelical Alliances that had been was at a time of worry that evangelicals were part outlawed were formed once more. In Albania, for of the process of Americanization. Baptists wished example, an Alliance which had first been formed to show that they were not beholden to America, in 1892 was re-established in 1992. By 1998 it was although they appreciated American Baptist part­ playing an active part in the formation of a new nership, and also they could and did co-operate constitution for the country. Similarly, Bulgarian within Europe with other Christians. In 1991 the evangelicals, who had suffered severe repression Pope invited fifteen leaders of other Churches to during the communist period, came together again meet with the European Catholic Bishops at the and the Bulgarian Alliance became a member of Vatican to consider the theme 'The Re-evangeli­ the EEA in 1993.37 A Bulgarian Baptist pastor, Nik zation of Europe'. Karl-Heinz WaIter represented N edelchev, became the President of the EEA. It was the European Baptists. He pointed to the strong clear that evangelicals from Central and Eastern Baptist concern for evangelism, for the Bible and Europe were going to play a crucial role in the new diakonia and showed that Baptists were not an European home. At a European Church Growth American church but had their roots in Europe. 4o conference held at London Bible College in March Evangelical theologians such as James Packer, an 1992, Paul Negrut from Romania, who was then Anglican, explored the common ground between

EuroJTh 14:1 ·21 • IAN RANDALL • evangelicals and Catholics. An 8,000-word decla­ 1993 clarified some of the prime objectives for a ration was produced 'Evangelicals and Catholics re-shaped lETS. This included focusing on a two­ Together: The in the Third Mil­ year Master of Theology degree to be offered to lennium'Y New bridges were being built. those who had done initial ministerial formation in their home Baptist Union seminary; developing the profile of lay education; promoting lETS as a United witness place for Baptists and others to confer; develop­ Since the early 1990s there has been an increas­ ing the possibility of doctoral studies and engag­ ing awareness' on the part of Baptists and other ing in specialised training in youth work, mission evangelicals that there is a remarkable opportunity and evangelism and Baptist identity. The European to express again a united witness across Europe. Baptist Unions agreed that lETS should be relo­ This has largely been embodied in co-operative cated to Prague, as a central city in the new Europe mission, in aid, in prayer and in education. The and a much cheaper place than Zurich, and this place of prayer is indicated by the fact that in 2001 move happened in May 1994.46 4: 10,000 German evangelicals met together during A sitevon the edge of the city of Prague, in the the Evangelical Alliance Week of Prayer.42 Evan­ historic Sarka Valley, which was in need of a great gelicals are not only seeking spiritual renewal; they deal of work, was developed for the seminary. The are also looking outwards at the political situation re-focused IBTS now offers a variety of courses, in the new Europe.43 The EBF has set up a network including Master's degrees in the fields of Biblical of lawyers across Europe to specialize in human Studies, Baptist and Anabaptist Studies, Mission rights issues and this group has been involved in and Evangelism, and Applied Theology - including strategic issues. Across Europe there is an emerg­ human rights, Christian education and spiritual for­ ing younger leadership among Baptists and other mation. Degrees offered are validated by the British evangelicals which is prepared to engage socially University system and the Czech higher education and politically. The EEA set up an office in Brussels authority. There are 140 students from over forty in 1994, with Julia Doxat Purser from Britain, who countries, eighty-six doing MTh study and thirty has a degree in European Studies, as the EEA rep­ working towards Master of Philosophy or Doctor resentative. Before then, it often seemed that every of Philosophy degreesY The lETS teaching team other world view except evangelical Christianity w;s is drawn predominantly from the former commu­ seeking to influence the European political agenda. nist countries, with teachers on the full-time staff The EEA insists that it is neither 'pro' nor 'anti' the coming from Bulgaria, Czech Republic, Estonia EU as such. 44 Rather the EEA encourages those and Russia, as well as from the West. A conference with influence in Brussels to act in ways that pro­ held in the summer of 2002 at lETS illustrates mote justice, peace, generosity and righteousness. the way in which evangelicals from the East are It works particularly on religious freedom issues. It having an impact across Europe. The conference is also concerned about questions like immigration was on the theme of Baptists and the Orthodox and treatment of refugees. 45 Church, and three of the main speakers - Dr Oti European Baptists also saw new possibilities in Bunaciu, Dr Emil Bartos and Dr Octavian Baban the 1990s for strengthening witness through pan­ - were Romanian Baptist academics. 48 This is also European theological education. In most former an example of the way in which seminaries across communist countries evangelical seminaries had Europe are working in a united way in partnership. not been permitted. Throughout the 1990s Bap­ There has been co-operation in evangelical theo­ tists were often at the forefront among those who logical education across denominations, for exam­ grasped hold of the new opportunity and estab­ ple in Bulgaria. lETS works in particularly close lished national seminaries and also many smaller co-operation with Spurgeon's College, London - a Bible Schools. In the early 1990s, in the light of the mirror of the connection in the nineteenth century number of new national Baptists seminaries being between C. H. Spurgeon, the foremost British Vic­ founded and the de-funding of the International torian preacher, and Johann Oncken, the 'father' of Baptist Theological Seminary (lETS) in Switzer­ the continental European Baptist movement.49 land by the Trustees of the Foreign Mission Board of the Southern Baptist Convention, there was a search for a new home and a new role for this semi­ Evangelicals and European politicians nalJ; which was owned by the EBF. A statement of Politicians in Europe are in many cases willing to

22' EuroJTh 14:1 • Evangelicals and European Integration • listen to the EEA because they know that the EEA behave in a way which upholds Christian values. represents a large pan-European, pan-denomi­ The EEA has indicated that Christians in each national alliance of Christian voices. It was in European country will need to continue talking to November 1990 that Jacques Delors, the President their governments to persuade them to be aware of of the European Commission at the time, made his the situations of the faith communities. famous call to church leaders to help Europe find its One of the most important debates that has soul. Christians have continued to respond to that taken place in the context of the Convention on call. 50 The following examples illustrate that there the Future of Europe focused on the mention of has been evangelical influence within the Euro­ God and Christian or Judeo-Christian values in pean Union. First, there was the issue of 'sects'. article 2 of the draft Constitutional treatv. 53 This After the tragic deaths of sixteen members of the article stated: 'The Union is founded on re~pect for Order of the Solar Temple in the Alps at the end of human dignity, freedom, democracy, the rule of law 1995, the EEA worked on the 'sect' issue. Across & human rights, values which its Member States Europe, media and politicians panicked about the have in common. The Union aims to be a peaceful threat posed by minority religious groups. They society, practising tolerance, justice & solidarity.' were determined to bring about control in order Many Churches, religious communities and others to ensure that no more crimes were committed. considered this article to be too general. They Unfortunately, the desire to protect society was argued that it should mention the at times stronger than the desire to maintain the that has shaped Europe and which has been based principle of religious freedom. In 1996, the Euro­ on faith in God. The European Evangelical Alliance pean Parliament determined to pass a resolution added its voice to those of other believers on this on the issue and the signs were that this would be matter. Evangelicals want the European Union to a bad move for religious freedom. However, by be, above everything else, a community in which, working with Christian parliamentarians, the EEA in the name of justice and fairness, everyone is free succeeded in changing the text. The final resolu­ to believe and practise their faith. Evangelicals do tion was amended to make specific reference to the not demand a privileged place for believers but importance of religious freedom and the European want their voices to be heard in the public arena Convention of Human Rights. In 1997, the 'sect' along with every other member of civil society. issue returned to the European Parliament and The campaign resulted in a watering down of the an official report was commissioned. Again, the humanist nature of the documentation. Christian­ EEA helped influence this and the final report was ity is not mentioned, but people of religious faith, moderate. In the end, in July 1998, the Parliament not just humanists, are acknowledged as having decided to drop the issue completel):5! contributed to European values. The text of the A second issue has been employment law. The Treaty Establishing a Constitution for Europe was EEA's campaigning work in 2000 was largely dom­ signed on 29 October 2004. inated by the EU's proposed anti-discrimination Romano Prodi, as European Commission Presi­ directive. 52 In general, this directive could be seen dent, said to the European Parliament in April as helpful in promoting justice in areas of employ­ 1999: 'The search for a European "soul" is increas­ ment. However, it also contained some potential ingly proving to be the major problem facing our problems for religious ·organisations. Could a continent as it looks to the future.' He went on to church insist that its pastor was a Christian or was explain what he meant by the term 'soul'. His defi­ this discriminatory? Could a Christian children's nition was the following: 'How to gradually build home have only Christian caring staff? Originally, up a shared feeling of belonging to Europe.'54 Like the European Commission had been against grant­ Jacque Delors, Prodi was seeking to highlight the ing any flexibility towards religious groups within contribution of faith communities to this process. the legislation. However, the EEA and national At a conference on inter-cultural dialogue in March Evangelical Alliances across Europe, working with 2002, he said: 'Religions can - and must - make other groups, were able to convince European poli­ an essential contribution to goals we all share: a ticians that the directive had to be amended. Now, future free of fear; peaceful progress for the good if a national government wants to, it can make sure of all; defence of human values against violence, that religious groups are free to employ people of hatred and discrimination.' This was reinforced at the faith where there is some justification to do so. a conference on 6-8 December 2002 on 'Politics Christian employers can also expect their staff to and Morality' which took place in Vienna, ,

EuroJTh 14:1 • 23 • IAN RANDALL • organized by the Institute for Human Sciences Conclusion jointly with Project Syndicate, PraguefNew York. Given the long history of evangelical co-opera­ Against the background of protests from religious tion across Europe, what hopes do evangelicals leaders in Europe that they were not being heard, have for the enlarged European Union1 There are Prodi emphasised: 'At a time when we are reflect­ Christian groups that are strongly anti-EU. The ing on the future of Europe, we cannot overlook its Hungarian Reformed Church struggled to dis­ spiritual, religious and ethical dimensions.'55 tance itself from the Justice and Life Party which In the opinion of the many European evangeli­ has an extreme anti-EU and anti-Semitic stance cals, there needs to be an increase in openness in and which has supporters in the Church. There are dialogue about such issues. There are certainly anti-EU evangelical voices in Britain.60 The debate Members of the European Parliament who believe about Europe's Christian values is on-going. that faith belongs only in the private sphere. 56 In Some evangelicals are apathetic when it comes to 2002 a European Parliament resolution on 'Women these matters. But many evangelical communities and Fundamentalism' which argued that secularisa­ across Europe approach this issue in the light of tion was a precious feature of Europe passed with the instinctive pan-Europeanism that has been an a slim majority. The resolution deplored 'the inter­ important part of the evangelical story They see ference of the Churches and religious communities the possibility of a stronger, more united European in the public and political life of the state'. Partly witness as integration proceeds in Europe. It can in response, the Pope, in a speech to the Italian be argued that in a unique way evangelicals can act Parliament on 15 November 2002, expressed his as a bridge across Europe, linking East and West. hope that 'the new foundations of the European Over much of the twentieth century and over the "common house" will not lack the "cement" of that past few years especially, there have been many extraordinary religious, cultural and civil patrimony examples of pan-European evangelical linking for that has given Europe its greatness down the cen­ the purposes of relationship, sharing of resources turies.' He pleaded: 'Europe, at the beginning of and working together in mission. The European the new millennium, open once again your doors Baptist Federation includes Baptist communi­ to Christ!'57 In the same month, Metropolitan ties that are relatively strong - Ukraine, Britain, Kirill of Smolensk and Kaliningrad spoke in Oslo Romania, Russia and Germany - as well as small at the inaugural meeting of the European Coun­ (but growing) Baptist Unions in countries such as cil of Religious Leaders, of the necessity to respect Armenia or BosniaY The same growth is seen in other evangelical groups, for example Pentecostals. religious ideals. Evangelicals, through the EEA and Evangelical believers, who have this wider view of other bodies, also contributed to the debate. S8 In the European family, are nonetheless often worried March 2003 the EEA published this statement: about a 'Fortress Europe' created by the European 'Motivated by a desire to preserve and protect Union. What many evangelicals want is not simply this diversity, we reject the idea of a purely secular an enlarged European Union but the fulfilment of society where religious belief would be relegated a bigger vision reaching across traditional divides. to the strictly private sphere. Instead we favour Michail Gorbachev spoke of a 'common Euro­ the ide·a of a pluralist society where different faith pean house'. The European Union cannot in itself and philosophical streams can exist and express bring about that aim. Indeed it could contribute to their opinions, thus encouraging real democracy' 'two Europes'.62 Long before the talk of European Freedom for faith was called into question in the integration, evangelical Christian believers across minds of many by the rejection in 2004 of Rocco Europe saw themselves not as having two founda­ Buttiglione as the new Justice Commissioner. The tions, East and West, but as built together on one Buttiglione affair, as Julia Doxat-Purser of the EEA foundation - Jesus Christ. commented, exposed a classic worldview clash: Enlightenment inspired Humanism versus Chris­ tianiq: Rocco Buttiglione, a conservative Catholic, was at odds with MEPs who are secular humanists and for whom religiously inspired views are anath­ ema.;;Y It remains to be seen what implications this has for the future.

24 • EuroJTh 14: 1 • Evangelicals and European Integration •

Notes Renaissance and Renewal in Christian Historv, Stud­ ies in Church Histon; Vo!. 14 (Oxford: Blackwell, 1 The best introductions to evangelical history are 1977), pp. 393-418 .. D.W Bebbington, in Modern Brit­ 18 B. Green, Tomorrow's Man: A Biography of James ain: A History from the 1730s to the 1980s (London: Henry Rushbrooke (Didcot: The Baptist Historical Routledge, 1995), and M.A Noli, The Rise ofEvan­ Society, 1997), pp. 150-3. gelicalism (Leicester: Apollos, 2004). 19 Minutes of the Executive Council of the British 2 See AE. McGrath, 'The European roots of Evan­ Evangelical Alliance, 24 November 1938. gelicalism',Anvil, Vo!. 9, No. 3 (1992). 20 Evangelical , November-December 3 LM. Randall and D. Hilborn, One Body in Christ: 1939, p. 206. For background see A Wilkinson, Dis­ The History and Significance of the Evangelical Alli­ sent or Conform?: UiTr, Peace and the English Churches, ance (Carlisle: Paternoster Press, 2001), pp. 53-4. 1900-1945 (London: SCM Press, 1986). 4 N.M. Railton, No North Sea: The Anglo-German 21 For the German influence across Europe see LM. Evangelical Network in the Middle of the Nineteenth Randall, "'Every Apostolic Church a Mission Soci­ Century (Leiden: Brill, 2000), pp. xvi-xviii. ety": European Baptist Origins and Identity', in 5 LM. Randall, "'Pious Wishes": Baptists and wider A:R. Cross, ed., and History: Studies in renewal movements in nineteenth-century Europe', Honour ofJolm H. r Briggs (Carlisle: Paternoster The Baptist Quarterly, Vo!. 38, No. 7 (2000), pp. Press, 2002). 316-3l. 22 B. Green, Crossing the Boundaries: A history of the 6 Evangelical Christendom (the journal of the Brit­ European Baptist Federation (Didcot: Baptist His­ ish Evangelical Alliance), 1 July 1872, p. 216. For torical Society, 1999), pp. 12-13. Philip Schaff see G. Schriver, Philip Schaff Christian 23 Minutes of the Executive Council of the British Scolar and Ecumenical Prophet (Macon, Ga.: Mercer Evangelical Alliance, 24 July 1952. University Press, 1987), and S.R. Graham, Cosmos 24 N. Goodall, The Ecumenical Movement (London: in the Chaos: Philip Schaff's Interpretation of Nine­ Oxford University Press, 1964), p. 153. For the his­ teenth-Century American Religion (Grand Rapids, tory of the World Evangelical Fellowship see D. M. Mich.: Eerdmans, 1995. Howard, The Dream that would not Die: The Birth 7 Evangelical Christendom, 2 November 1874, pp. and Growth of the World Evangelical Fellowship, 1846- 327-8. 1986 (Wheaton/Exeter: World Evangelical Fellow­ 8 Minutes of the Executive Council of the British ship/paternoster Press, 1986). Evangelical Alliance, 14 September 1893. 25 Minutes of the EBF Council Meeting, Copenhagen, 9 Minutes of the Executive Council of the British 29-31 July 1952, p. 18. EBF archives, IBTS, Prague. Evangelical Alliance, 23 October 1884; Evangeli­ I am grateful to Revd Keith Jones, the Rector of the cal Christendom, 1 October 1884, p. 309; cf. J.H.Y. International Baptist Theological Seminary (IBTS), Briggs, The English Baptists ofthe Nineteenth Century Prague, for this reference. (Didcot: The Baptist Historical Society, 1994), p. 26 Letter from Wo. Lewis to E.A Payne, 16 Sep­ 234. tember 1952. BWA/EBF Correspondence Box File 10 For pacifists see LM. Randall, 'The Role of Con­ 26. Angus Libra~; Regent's Park College, Oxford. scientious Objectors: British Evangelicals and the Again I am indebted to Revd Keith Jones. First World War', Today, Issue No. 11 27 Green, Crossing the Boundaries, pp. 36-7. (1996). 28 Green, Crossing the Boundaries, p. 48. 11 Evangelical Christendom, November-December 29 See Robin Gurney, ed., CEC at 40: Celebrating 1914, p. 242. the 40th anniversary of the Conference of European 12 Evangelical Christendom; March-April 1923, p. 34. Churches (CEC) 1959-1999 (Geneva: CEC, 1999). 13 For the Evangelical Alliance in the USA see P.D. 30 Two of the four General Secretaries of the CEC have Jordan, The Evangelical Alliance for the United States been Baptists - Dr Glen Garfield Williams and Dr ofAmel'ica, 1847-1900: Ecumenism, Identity and the Keith W Clements. Religion ofthe Republic (New York and Toronto: The 31 K.W Clements, 'Into the new Millennium - CEC Edwin Mullen Press, 1982). and the Funlre', in Gurne\; ed., CEC at 40, p. 88. 14 Evangelical Christendom, January-February 1920, p. 32 P. Lewis, 'Renewal, Rec~verv and Growth: 1966 2; May-June 1922, pp. 61-2; March-April 1923, p. Onwards', in S. Brady and H. Rowdon, eds., For 39. Such a Time as This' (Milton Keynes: Scripnlre 15 El'angelical Chlistendom, July-August 1922, pp. 91- Union, 1996). 3; September-October 1923, p. 129. 33 Green, Crossing the Boundaries, p. 68. 16 The Baptist Times, 9 July 1931, p. 476. 34 General Secreta~"s Report, Baptist World Alliance 17 For background see J.R.C. Wright, 'The German General Council Report, 1984, item 9, addendum. Protestant Church and the Nazi Party in the Period 35 Baptist World, Oct/Dec 1985, p. 12. of the Seizure of Power, 1932-3', in D. Baker (ed.), 36 Green, Crossing the Boundaries, pp. 118-19.

EuroJTh 14: 1 • 25 • IAN RANDALL •

37 EEA News, No. 2 (June 2001), p. 2; No. 6 (June 2003). 2002), p. 4. 49 For the history of Spurgeon's College, see M.J. 38 P. Negrut, Focus on Eastern Em-ope (Bedford, 1992), Quicke and I.M. Randall, 'Spurgeon's College, pp. 6-7; cf. LM. Randall, Educating Evangelicalism: American Baptist Quarterly, Vo!. 18, No. 2 (1999). The Origins, Development and Impact ofLondon Bible 50 A. Goddard, The European Union: A Christian Per- College (Carlisle: Paternoster Press, 2000), pp. 249- spective (Cambridge, Grove Ethical Studies, No. 50. 109), p. 14. 39 What are Baptists? On the way to expressing Baptist 51 I am indebted to Julia Doxat-Purser of the EEA for identity in a changing Europe. A SUldy Paper issued this material. by the Division for Theology and Education of the 52 The publication of the British Evangelical Alliance, European Baptist Federation (Oxford,1993). IDEA, has given attention to this issue. 40 Green, Crossing the Boundaries, chapter 7. 53 For more see www.european-convention.eu.int 41 C. Colsonand R. J. Neuhaus, (eds.),Evangelicalsand 54 Quoted in a paper by Julia Doxat-Purser, 'Enlarge- Catholics Together: Working Towards a Common Mis- ment from a faith perspective', 20 June 2002; cf. R sion (London: Hodder and Stoughton, 1996). See Prodi, Un idea dell Europa [An Idea ofEurope ] (Bolo- J. 1. Packer, 'Why I Signed It', Christianity Today, 12 gna,1999). December 1994, pp. 34-7; cf. LM. Randall, 'Evan- 55 Conference notes, 6-8 December 2002. gelicals and Catholics Together?', Priests and People, 56 For background see Grace Davie, Europe: The Excep- Vo!. 12, No. 1 (1998); LM. Randall, 'Unity in the tional Case (Darton, Longman & Todd, 2002). Gospel: Catholic Evangelical Relationship', One in 57 For an interesting discussion of whether Europe was Christ, Vo!. 38, No. 1 (2003). ever Christian see A. Wessels, Europe: Uils it Ever 42 EEA News, No. 1 (2001), p. l. Really Christian? (London: SCM, 1994). 43 See P. Bolognesi, 'The State from an Evangelical 58 Jean-Pierre Herman, from Belgium, took on EEA Perspective', Evangelical Review of Theology, 22 April work in Brussels and Julia Doxat-Purser has focussed 1998, pp. 137-75. on pan-European socio-political issues: EEA News, 44 For a pro-European book by a British evangeli- No. 5 (March 2002), pp. 1-2. cal politician see Sir Fred Catherwood, Pro-Europe 59 http://www.europeanea.org(fheButtiglioneAffair. (Leicester: IVp, 1990). htm. 45 I am grateful to Julia Doxat-Purser of the EEA for 60 See A. Hilton, The Principality and Power of Europe this information and for the information that fol- (Dorchester House, 1997). Books of this kind indi- lows. cate an evangelical fear that Roman Catholicism and 46 See K. G. Jones, 'The International Baptist Semi- liberal humanism will work in alliance to dominate nary of the European Baptist Federation', American Europe. BaptistQuarterly, Vo!. 18, No. 2 (1999). 61 For statistics on Baptists and other evangelicals see 47 The Link, No. Ul, Autumn 2004, pp. 1-2. P. Johnstone and J. Mandryk, Operation World (Car- 48 See LM. Randall, ed., Baptists and the Orthodox lisle: Paternoster Publishing, 2001, 6th ed.) Church: On the way to understanding (Prague: IBTS, 62 Clements, 'Into the new Millennium', p. 88.

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26 • EuroJTh 14: 1